Excellence in Exile, Part 2: Cooperation without Compromise (Daniel 1:3-21)

Believers are resident aliens in this world. Three times in 1 Peter, the followers of Christ are called “strangers” or “aliens.” The Apostle Paul concurs, reminding the Philippians that their “citizenship is in heaven” (Philippians 3:20). In other words, the believer’s primary residence is not planet Earth. Someday we’re going home to a world of heavenly perfection.  

As great as that truth is, it creates a challenge for the people of God. How do we interact with the world while we’re here? What is our relationship to unbelievers supposed to be until we finally go home? This issue has always been a struggle for the covenant community. 

When Daniel and his three friends were aliens in Babylon, they faced a similar challenge. They discovered quickly that the art of being a believer in this world is to love God and love your neighbor—in that order. King Nebuchadnezzar tried to shape their thinking, their identity, and their convictions. But the four teens from Israel resisted a secular brainwashing at Babylon University. They refused to allow themselves to be intoxicated by the glamour that comes from eating at the king’s table while trying to guard their own hearts against personal compromise. They survived in a culture that was hostile to their faith by drawing some lines in the sand and refusing to cross them. 

But there’s a way to draw those lines and a way not to draw them. Daniel didn’t lead a march, a sit-in, or a protest rally. He didn’t engage in hate speech. He didn’t walk around Babylon with a placard saying, “Thou shalt not eat non-kosher food,” or “Prepare to meet thy God.” Instead, he practiced cooperation without compromise. Daniel was sympathetic to the king’s official and didn’t want him to lose his head because of his faith. So, Daniel wound up cutting a deal—and it was a deal that God honored. 

One can’t help noticing that Daniel had a genuine respect for the unbelievers around him. He wasn’t a religious snob with a holier-than-thou chip on his shoulder. There was an ease with which he moved in secular circles. He wasn’t edgy around people who didn’t share his faith. He wasn’t uncomfortable around people who worshiped idols. He didn’t treat them like they had spiritual cooties. Rather, he was kind and deferential to them. He also accommodated them—but only in so far as his own faith would allow him to do so. God was always his first loyalty. 

Jesus, of course, was the ultimate resident alien. He didn’t arise from within the human race; he came from outside it. That’s what Christmas is all about. In his life and ministry, Jesus was totally loyal to his heavenly Father. He never compromised, and he never sinned. Yet he moved freely and easily among the people who were far from God, leading them to see more clearly his truth and love for everyone.In his death on the cross, Jesus became alien-ated by bearing in his own body the sins of the world in himself. He did that so that everyone could become undefiled by faith, and believers could someday go back home with him.

Sermon Resources:

Series: Excellence in Exile: Faithful Living in a Fallen Land (Daniel)

Contact This New Life directly for the sermon audio file.

He Shines in All That’s Fair: Why Common Grace Should Be More Common

Rachel Lynde: The murder trials in this Boston paper my niece sent me are real interesting, Marilla. Full of heathen, that place. I hope Anne will never go there again. Can you imagine that new minister going on about how he doesn’t believe that all the heathen will be eternally lost? The idea! If they won’t be, all the money we’ve been sending to the foreign missions will be completely wasted. That’s what.

Marilla Cuthbert: I wouldn’t fret if I were you, Rachel. Goodness knows, the world is full of beggars, and it’s a pretty pass if we can’t help out a fellow being in need, Christian or not. 

Anne of Green Gables, The Sequel


John Murray once raised the question, “How is it that this sin-cursed world enjoys so much favour and kindness at the hand of its holy and ever-blessed Creator?”[1] The answer to Murray’s question is found in a distinction made by theologians between God’s “special” or “saving” grace on the one hand, and his “common” or “non-saving” grace, on the other. By God’s design, this common grace is always at work in the broader reaches of human society. 

Common grace is hard to miss once we’ve thought about it for any length of time. God clearly bestows blessings on all human beings—believers and un-believers alike. For example, Jesus said his Father “causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matt 5:45). That is, God doesn’t just water the crops of believers; he waters the crops of the unbelievers, too. He gives good gifts to all of humanity—whether they know him or not, believe in him or not, or thank him or not. God’s goodness extends to all his creation. 

While God’s general goodness and gifts might not always result in the final redemption of every human being on whom it is showered (after all, at some level, salvation encompasses an individual’s personal belief), common grace is still a magnanimous display of his kindness and generosity to persons made in his image. Indeed, all that is good ultimately comes from God, regardless of whose lap it falls into here on planet earth. Maltbie Babcock’s hymn captures an aspect of common grace with these lines: 

This is my Father’s world, the birds their carols raise,
The morning light, the lily white, declare their Maker’s praise.
This is my Father’s world: He shines in all that’s fair;
In the rustling grass I hear Him pass;
He speaks to me everywhere.

“He shines in all that’s fair.” That’s common grace. Both saint and sinner alike can appreciate a good sunset. Both can enjoy a breathtaking opera. Both can get a lump in their throats when their children get married. Both can enjoy a slice of hot apple pie with vanilla ice cream on top and a dollop of whipped cream dusted with cinnamon and sugar and a cup of piping hot coffee next to it right after dinner. (Yes, taste buds are a form of common grace!) Specifically, God demonstrates his common grace by:

  • Giving all humans a conscience, by which right and wrong can be known (Rom 2:15)
  • Sovereignly maintaining order in human society through government (Rom 13:1-5)
  • Enabling all people to admire beauty and goodness (Ps 50:2; Dan 2:21)
  • Setting up governments and putting leaders in power to maintain peace (1 Tim 2:2)
  • Allowing everyone (in or out of Christ) to do good (Luke 6:33)
  • Allowing all people to experience a vast array of emotions (Eccl 3:4)
  • Giving people the ability to truly love each other (1 John 4:7)
  • Allowing people to turn from evil (Job 1:1)
  • Protecting people from constant evil and torment (Job 1:8)
  • Keeping the ocean within its borders (Job 38:11)
  • Allowing everyone to rest (Deut 5:12)
  • Providing people with the necessities to live (Ps 104:14; Matt 6:30)

Tim Keller has said, “This gift of God’s grace to humanity in general demonstrates a desire on God’s part to bestow certain blessings on all human beings, believer and non-believer alike. Understanding common grace provides the basis for Christians to cooperate with and learn from non-Christians.”[2] Really? Learn from and be blessed by people outside the formal covenants enumerated in Scripture? Oh yes. God often works that way. Some biblical examples include:

  • Melchizedek blessing Abraham
  • Rahab serving the Israelites
  • Ruth accepting Yahweh and serving an Israelite family
  • The pagan sailors acting more ethically than Jonah
  • The pagan kings promoting Daniel in their realms
  • Cyrus the Persian funding the rebuilding of the temple
  • The magi worshiping Christ shortly after his birth
  • The Roman centurion acknowledging Jesus’ lordship while the disciples are hiding
  • Accurate statements made by unbelievers and cited in the Scriptures to serve the cause of truth

Without an understanding of common grace, believers wind up committing the genetic fallacy on a regular basis. (e.g., “The MBTI is untrustworthy because it’s based on Jungian psychology.” No, it’s validity and reliability must be determined independently of the original proponent.) We also marginalize people who don’t share our faith, preventing them from being a blessing to us as God may intend. But if God can use Cyrus the Persian to bless the Israelites’ journey home from exile, can I not likewise let my dentist bless me even if he’s an unbeliever, or my brain surgeon even if she’s a Muslim? Just get the job done right, thank you very much. On a related note, much of the world’s music can be raunchy, but some of it is rather pleasant or insightful. Common grace allows it to be so.

If common grace is so common—both in Scripture and in the heart of God—should it not be more common in the lives of believers? Indeed, should we not make loving our neighbor more common than it probably is? Salvation belongs to the Lord (Rev 7:10), not me. I cannot make it happen it my own life let alone anybody else’s. Moreover, Jesus said we can trust him to sort out the wheat from the weeds at the end of the age (Matt 13:24-30). That’s not our job right now. Nor is it Rachel Lynde’s.

Image Credits: pexels.com; gettyimages.com.


[1] John Murray, “Common Grace,” in Collected Writings of John Murray, II:93.

[2] Tim Keller, Sermon Archives.